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Psalm 96

Praise to God Who Comes in Judgment

1

O sing to the L ord a new song;

sing to the L ord, all the earth.

2

Sing to the L ord, bless his name;

tell of his salvation from day to day.

3

Declare his glory among the nations,

his marvelous works among all the peoples.

4

For great is the L ord, and greatly to be praised;

he is to be revered above all gods.

5

For all the gods of the peoples are idols,

but the L ord made the heavens.

6

Honor and majesty are before him;

strength and beauty are in his sanctuary.

 

7

Ascribe to the L ord, O families of the peoples,

ascribe to the L ord glory and strength.

8

Ascribe to the L ord the glory due his name;

bring an offering, and come into his courts.

9

Worship the L ord in holy splendor;

tremble before him, all the earth.

 

10

Say among the nations, “The L ord is king!

The world is firmly established; it shall never be moved.

He will judge the peoples with equity.”

11

Let the heavens be glad, and let the earth rejoice;

let the sea roar, and all that fills it;

12

let the field exult, and everything in it.

Then shall all the trees of the forest sing for joy

13

before the L ord; for he is coming,

for he is coming to judge the earth.

He will judge the world with righteousness,

and the peoples with his truth.


7 Give to Jehovah, etc. Since praise waited for God in Zion, (Psalm 65:1,) and that was the place devoted to the celebration of his worship, and the posterity of Abraham were alone invested with the privilege of priesthood, we cannot doubt that the Psalmist refers here to that great change which was to take place in the Church upon the advent of Christ. An opposition or distinction is intended between God’s ancient people and the Gentile tribes, which were to be afterwards adopted into the same fellowship. To declare his glory and strength, is the same with declaring the glory of his strength And to show that man can boast nothing of his own, and in refusing to celebrate God, impiously despoils him of his just honors, he subjoins, Give unto the Lord the glory of his name; an expression which denotes that God borrows nothing from without, but comprehends all that is worthy of praise in himself. He calls upon the Gentile nations in so many words to render unto God the same worship which the Jews did; not that we must worship God now according to the outward ritual which was prescribed under the Law, but he signifies that there would be one rule and form of religion in which all nations should accord. Now, unless the middle wall of partition had been broken down, the Gentiles could not have entered along with God’s children into the courts of the sanctuary. So that we have here a clear prediction of the calling of the Gentiles, who needed to have their uncleanness taken away before they could be brought into the holy assembly. The mincha, or oblation, was only one kind of sacrifice, but it is here taken to denote the whole worship of God, because it was a part of divine service more ordinarily practiced. We see from this, and other passages, that the inspired penmen describe the inward worship of God under symbols common in the age when they lived. God would not have meat-offerings presented to him after Christ had come; but the words which the Psalmist employs intimate that the doors of the temple, once shut, were now to be opened for the admission of the Gentiles. The Apostle, in his Epistle to the Hebrews, (Hebrews 13:15) tells us what are those sacrifices with which God will now be worshipped. Hence the absurdity of the Papists, who would adduce such passages in support of the mass and their other fooleries. We may very properly learn from the words, however, that we ought not to come empty-handed into the presence of God, enjoined as we are to present ourselves and all that we have as a reasonable service unto Him, (Romans 12:1; 1 Peter 2:5.)


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